FATHER COTTON A JESVITE, THE KING'S CONFESSOR, His two and thirty Demands, to the MINISTERS of France, with the Answers added at the end of every DEMAND. Also threescore and four Demands proposed to Father COTTON, by way of Counterchange. By PETER MOULIN, Minister of the word of God in the Church of Paris.  
Printed according to the French Copy, printed in PARIS.  
Also a new late Challenge, by a learned Divine, to all Papists, in 24. other Popish ARTICLES.  MATTH. 22. VERS. 23. & 29. 
The Saducees came to jesus, and asked him, etc. But jesus answered and said unto them; ye err, not knowing the Scriptures.  
LONDON: Printed for john Barnes, and are to be sold at his shop, over against S. sepulchres Church, without Newgate. 1614   

TO THE RIGHT HONOURABLE, MY VERY GOOD LORD, SIR THOMAS EDMVNDS, Knight, Ambassador for his Majesty, Resident with the French KING.  
IT was the saying of wise Solomon, long since: that there is no end of making Books, and much reading is a weariness of the flesh, Eccles. 12.12. which was never more verified, then in these days of vanity, when unlearned as well as learned, will be writing, whereby the Press is even oppressed with multiplicity of such Treatises, (as being balanced by the weights of God's Sanctuary) will be found more light than vanity itself. but for such Treatises as this, which afford direction to the Church & Spouse of God, travailing to heavenly jerusalem, through the Wilderness of this world, nothing more necessary; being fit to resolve her of doubts in matters of Controversy, when she standeth in bivio, doubtful which way to take this her journey, and therefore meeting with this skilful Guide, in that Nation where your Honour hath long had very Honourable employment from the State of this Land, where this Stranger is now arrived: I have attired him in our English habit, and do present him unto your Honour, whose favourable protection he seemeth silently to crave, and solemnly promiseth his best directions to God's Church, by this and such like Treatises, which he hath in his Native Country divulged, so devoting my best endeavours in this kind, to my Country, and humbly desiring to shelter myself under your Honourable favour: I humbly rest at your Honour's command.  
I. B.   

PETER MOULIN his Advertisement to the READER.  
OUR Lord jesus being tempted by the Scribes and Pharisees with captious questions, satisfied them by the holy Scriptures. We in the like cause and kind, are questioned, and encumbered. But we easily come out, and free ourselves by the same means. For, we cut off with the sword of the Word these knots of intricate Questions, wreathed of purpose to entangle men's minds. A far off, they seem Guardian knots, but at hand no better than Spider's webs, not able to endure the least wind or breath of Truth. They catch nothing but Flies, but light and giddy spirits, carried away with every first blast of worldly hopes. Master Cotton, a man full of questions, hath proposed them in divers fashions to sundry sorts of spirits. We have had our part: For he having oftentimes showed his dexterity in his subtilly-conceived, and finely-filed questions, they to whom he hath proposed them, have brought them unto me, and desired my answer unto them. I have always satisfied them: but he suppressing my Answers, hath still gone on to make new Questions, pleasing himself only in the Office of an Inquisitor.  
There is good sufficiency required in making good and fit Demands, but more in giving them apt Answers. To move difficulties, without adding any Answers or Solutions, is like the Sun in March, which draws humours, but dissolves them not. It may be because he is parched in so high a place (as to be the King's Confessor) he thinks he may securely spit on every Passenger without any return of such a wrong. Or happily he takes delight to cut out work for idle joke. But it is easier to tie then untie a knot. Or it may be that the stream and torrent of his worldly or civil affairs do draw his mind some other ways, and that the interposition of the earth doth eclipse the clearness and brightness of his spirit. These are the causes of his silence as far as I am able to divine: He then following his questioning course to put impediment to Ministers in their better employments hath lately put into the hands of some Honourable Personages, 
Mounsieur de la Forse.  32. Questions, unanswerable as he accounts them. I have readily and speedily answered them; and to return him double pay, I have sent him 64. other Demands, to see whether he hath as good dexterity and facility in answering as he hath edge and itch in ask and questioning. He shall much deceive me, if he make any answer. He should also be the first, that hath undertaken to do it. At the least, this profit I shall receive by it, that if he answer not my Demands, I shall be for ever hereafter freed from answering his: and he shall no longer vaunt (as he hath often done) that we have nothing to answer him.  
The Answers to the 22. and 29. Demands are corrected, and much enlarged.  
Farewell.   

TWO AND THIRTY DEMANDS, PROPOUNDED BY Father COTTON.  
1 FIRST, let those of the pretended Religion show us where it is written that there are but two Sacraments, to wit, Baptism and the Supper, and in what place in the Scripture they be called Sacraments.  
2 That Children may be saved by the sole faith of their Parents, without being baptized: and that therefore Baptism is not of absolute necessity.  
3 That Baptism must not be administered without a Sermon.  
4 That it is not lawful to make the sign of the Cross.  
5 That we may not hollow water, and being hallowed, that we ought not to use it.  
6 That the Bread of the Supper is only the figure of the body of jesus Christ.  
7 That the Church may err.  
8 That we must not receive Traditions.  
9 That the Saints in glory cannot hear our prayers.  
10 That Priests and religious persons may break their vow of Obedience, Chastity, and Poverty, which they have made unto God.  
11 That the estate of Marriage is more acceptable to God, then single life.  
12 That the Books of the Maccabees, of Wisdom, of Ecclesiasticus, of Tobias, of Baruch, are Apocryphal.  
13 That jesus Christ descended not into hell for the souls of the Fathers that attended his coming, or rather that before the Ascension of jesus Christ, the souls of the Saints were received into heaven, not into Limbus, or into any other third place.  
14 That we ought not to confess our sins but to God only.  
15 That Faith only doth justify.  
16 That the punishment of sin is taken away, together with the fault.  
17 That God created not all men of like condition; but that he created some to salvation, and others to eternal damnation.  
18 That every man in particular hath not his particular Angel to his guardian.  
19 That it is not lawful to salute this Angel, or others, either in general or in particular.  
20 That God permitteth not sin, but willeth it, as Calvin writeth in his Institutions, Lib. 1 cap. 17. §. 8. and cap. 18. §. 1. & 2.  
21 That in the Church we ought not to use lights, or Ecclesiastical Ornaments distinguished from secular.  
22 That the Bishop is inferior to the Priest, and the Deacon superior to the Priest; that is to say, that the Watchman or superintendant over the Church, is no more than an Elder in the Church, and that the Minister is more than the Elder.  
23 That the Scripture is easy to be understood, and that the intelligence thereof is granted unto all: these be Caluins words in his Institut. lib. 3. cap. 21. §. 5.  
24 That all sins are mortal.  
25 That a man with the grace of God cannot merit any thing.  
26 That it is not possible to keep all God's commandments, no not with his grace.  
27 That God will not recompense good works, which is as much as to say there be no merits.  
28 That there is no distinction of beatitude among the blessed, and that they are all equal in glory.  
29 That we ought not to use that imposition of hands which the Apostles used upon the Samaritans and, Ephesians, Act. 8. v. 14. & cap. 19 v. 5. and that the said confirmation was not one of the Articles of the Apostles Catechism mentioned in the Epistle to the Hebrews, chap. 6. vers. 2.  
30 That the precept of the anointing of the sick with oil, contained in S. james, cap. 5. v. 14. is not to be put in practice in the Church, although the Apostles used it, Mar. 6. v. 12.  
31 That Prayer for the dead was not in use, no not in the time of the Maccabees.  
32 That S. Peter was not chief of the Apostles, notwithstanding S. Matthew cap. 10. v. 2. doth say; The names of the twelve Apostles are these: The first, Simon, surnamed Peter.  

THE ANSWER.  
Whosoever requireth of any man an account of his faith, must first demand an account of that he doth believe, and not of that which he doth not believe. If a man should require a jesuit to prove unto him, that there be many Gods, either that jesus Christ never suffered death, he would say that such demands were injurious and that they did wrongfully go about to make him a defender of impieties & absurdities: and yet such is their demeanour towards us; for of these 32. demands only one quarter doth in truth represent our Belief, the other 24. are slanderous: how then shall they make true report to their people of that which we believe, sith even unto ourselves they would add to our belief? and have undertaken to make us to believe that which we believe not. These Questions therefore we might reject, desiring them first to prove unto us that we do believe these points, before they bind us to defend them. But that we make not two labours of it, let us hear what they demand.   

I. DEMAND. LEt those of the pretended Religion show us where it is written that there are but two Sacraments, that is, Baptism and the Lords Supper, and in what place of the Scripture they be called Sacraments.  
THE ANSWER.  
IN the Gospel we find the institution of Baptism, and of the holy Supper. And reading over the whole Testament, we do not find that jesus Christ instituted any other Sacrament. If there be any other, it belongeth to our Adversaries to show it unto us, for we are not to prove that there is no mention of any other; for to prove this unto them, we must read unto them all the new Testament. As for the word Sacrament, we are not tied unto it, neither do we by that word understand any other thing then the same is which by jesus Christ called a Commemoration or Remembrance. Luk. 22.19 & by S. Paul, a Seal or Sign, Rom. 4.11. We say not that all the words that may be used, but all that the doctrine necessary to salvation is contained in the holy Scripture. And we do willingly apply and frame ourselves to the usual words, always provided that the doctrine do still remain pure and undefiled.   

II. DEMAND. That Children may be saved by the faith of the Parents only, without Baptism, and therefore that Baptism is not of absolute necessity.  
ANSWER.  
Here begin the slanders, The Author of these questions hath not fully conceived what we hold in the points. God saith to Abraham that he will be his God and the God of his seed, Gen. 17. And S. Paul. 1 Cor. 7. speaking of Children borne of faithful Fathers and Mothers, saith, that they be holy. By the strength of this Covenant it cometh to pass that the Children of the faithful so soon as they be borne do belong to God. As for this absolute necessity of Baptism, we acknowledge that it is absolutely necessary to celebrate Baptism in the Church, sith God that so commanded: as also according to the saying of jesus Christ, john 3. That, whosoever is not borne of water and the spirit cannot enter into the Kingdom of God: we believe that whosoever voluntarily doth deprive himself of Baptism and contemneth it, cannot be saved. For it is the contempt, not the want or deprivation of Baptism that bringeth condemnation. But to say that God cannot, or will not save a child without Baptism, or to believe that a child being carried towards Baptism and dying by the way, is excluded from eternal salvation. 1. It is a cruel and rash sentence. 2. It is a tying of the grace of God to the water. 3. It is the committing of the salvation of a child into the power of a man, or of a Midwife: for if they list to baptize the dying child it shall pass into Paradise; if not, it shall not come there. 4. It is an accusing of God, that he did provide but badly for the salvation of Children borne under the old Testament, in that they might not be circumcised before the eight day. 4. Even our adversaries themselves do hold that many are saved without Baptism of water, as sundry Martyrs that were never baptized. They are much to blame therefore so to urge this passage or Text of the third of john, wherein themselves do say there is no speech but of the Baptism of water. 
Concil. Trid. Sess. 7. c. 11.  6. This Baptism likewise of blood is contrary to their Canons, which hold that the Sacrament is none, if he that baptizeth hath not an intent to baptize: for dare they avow that the executioners conferred Baptism, or that ever they had any intent to baptize? 7. How many people also died there by Martyrdom without effusion of blood? 8. Also sith Baptism is irreiterable (that is, not to be twice administered to one and the same person) what reason have they, that Martyrdom of a person baptized should not be a Sacrament, but the Martyrdom of a person not baptized should be a Sacrament? 9 Do not our adversaries make themselves, mention of a Baptism of the Spirit, which they call Baptismum flaminis, which supplieth the default of the Baptism of water? and what else do we say? 10. But if we crave formal examples out of the holy Scriptures, every man knoweth that to the Israelites Circumcision was the same which at this day Baptism is to us, and that the necessity was alike: and yet infinite people were saved under the old Testament without Circumcision, as all the faithful women, and such as truly repent among the Ninivites. 11. But what a presumption was it in them to build for children dying without Baptism, a several Chamber under the earth, which they term the children's Limb; whereof we find not any mention either throughout the Scriptures, or in all the antiquity of the Church? 12. This do they place under the earth, yet tell they us not where it shall be when the earth shall not be: nor whether these infants shall undergo the judgement in the latter day, and what sentence the judge shall give: neither do they show us the reason wherefore the bodies of these children are thrown headlong into a bottomless pit, which is in the Hospital called Hostel Dieu, at Paris, as unworthy of Burial.   

III. DEMAND. That we ought not to baptize but when there is a Sermon.  
ANSWER.  
THis do not we believe. A Sermon is seemly, but not of absolute necessity. None of us doth believe that Baptism administered without a Sermon is no Baptism; or that it ought to be reiterated. True it is that we say, that the Scales without writings are unprofitable, so the Sacraments without the Word are unfruitful. But, by the Word, we understand the promises of the Gospel, and the form of Baptism, instituted by jesus Christ, and not a Sermon, as this Inquisitor weeneth.   

FOUR DEMAND. That it is not lawful to make the sign of the cross.  
ANSWER.  
SO do not we say: yea, we could willingly be content to be enjoined to make a million of signs of the Cross, so it might tend no further then to reduce our Adversaries into the right way. Indeed we do say, that the making of the sign of the Cross upon the Host, 
Innocent. 3. lib. 2. de Mist. Missae cap. 58. Efficit super ea Crueis signaculum ut per crucis virtutem omnes conatus Diabolica malignitatis effugiat, ne contra Sacerdotem vel Sacrificium aliquo modo praevaleat.  to expel the force of the wicked Spirits [as Pope Innocent saith] is as much as to seek to succour jesus Christ without necessity. Also that the making of the sign of the Cross upon a man's mouth when he yawneth, is not the way to stop the devils passage, who entereth into man's heart, not by the mouth, but by the eyes & ears, that is to say, by the objects and speeches whereby God is offended. It were therefore more requisite at the hearing of a filthy word, or of a Jesuits Sermon, to make the sign of the Cross upon the ear. We also say, that when that thing which in the Primitive Church was a mark of Christian profession, grew to be an action of Superstition, it was expedient to take it away for the abuse sake: the same not being in its own nature necessary, neither practised by jesus Christ, neither by his Apostles or Disciples. Especially, the making of the sign of the Cross upon the Singing bread, as they call it, or upon the consecrated Host is in all antiquity without example: for the Liturgies of S. james, and of chrysostom are manifestly false, and forged of late, as making mention of persons that lived not of a long time after, and to all antiquity were utterly unknown.   

V. DEMAND. That we may not hollow or consecrate water, and being hallowed, that we ought not to use it.  
ANSWER.  
WE say not so: only we say that we do indeed find that the Heathen did use holy or lustral water; but that we find not that ever the Apostles used any. And because we are not so light of belief, we demand of our adversaries whether the word of God doth teach them that water consecrated by either words or signs, be of any force against the Devils: for the Gospel showeth us the means whereby the Apostles cast them out; namely, by Faith, by Prayer, and by Fasting, Mat. 17.21. but never by holy water.   

VI DEMAND. That the bread of the Supper is only the figure of the body of jesus Christ.  
ANSWER.  
THis is likewise a slander. We do indeed believe that the bread of the Supper is the figure of the body of Christ: by this figure meaning no other than the same which jesus Christ called Commemoration. But that it is only a figure we say not, 
Rom. 4.  considering that Saint Paul calleth the Sacrament of Circumcision, not only a sign, but also a seal: thereby teaching us that the Sacraments do not only signify, but also do seal God's promises. We do also believe the saying of Saint Paul, 1. Cor. 10. 
Rom. 4.  That the bread which we break is the Communion of the body of Christ: For the Sacraments are not only significative of the grace of God, but also exhibitive, and do not only represent them, but also do present them unto us.   

VII. DEMAND. That the Church may err.  
ANSWER.  
THis is likewise slanderous: for, I believe, that by Church he meaneth the same that is spoken of in the Creed: also, that he meaneth that we should say that she may err in the decision of doubts, or matters of Religion, wherein he would make us believe that we do not. For we hold that the Church cannot err in the decision of doubts, because it was never assembled to decide them, neither did ever make any decision at all. For, this Church, being the Communion of Saints, and the assembly of all the elect that are, were, or shall be upon the earth, as the Apostle to the Hebrews, cap. 12. vers. 23. doth define it, that it is the assembly and Church of the first borne that are written in heaven, it appeareth that this body of the Elect was never assembled for the deciding of any matter. It therefore never erred in such decisions.   

VIII. DEMAND. That we are not to receive Traditions.  
ANSWER.  
THis is even such another, and disguiseth our belief. We do not reject all manner of Traditions, but only such as are repugnant to the holy Scriptures, or that men do forego at their pleasures without necessity, by them to impose such a yoke upon consciences, as God never imposed.   

IX. DEMAND. That the Saints in glory cannot hear our Prayers.  
ASWERRE.  
BY Prayers we mean not the sound of words, but the conception of his heart that prayeth. 1 This the Saints do not know: for the holy Scripture saith, that God only knoweth the hearts of men, 1 Reg. 8. v. 99 and 2. Chron. 6. v. 30. And this is one property of God, whereby the holy Scripture honoureth God, viz. by knowing the hearts, Acts. 1. v. 24.2. Moreover there needeth a divine power to know the thoughts of an hundred thousand persons different in places, that pour out their prayers at one time. 3. That if in seeing God, they did see all things, (as they would persuade us) they should also see things to come, and consequently should know the day of judgement, which nevertheless jesus Christ saith, the very Angels are ignorant it of, and that none knoweth it, Mar. 13. v. 32.4. If any man tell us that God can give them this virtue or power, we answer that here the question is not what God can do, but what God will do. And require our Adversaries to make proof of his will herein. 5. We also know that God will not have the Saints to be Gods, or equal with God, as they should be if they had an infinite knowledge: and if in seeing God they should know all that God knoweth. 6. Furthermore the thing which doth most especially distinguish the Creator from the most excellent Creatures, is this, that God both knoweth and worketh infinite things in one and the same moment, but the continuance and actions of Creatures are successive, and the one is done after the other. Therefore the Saints neither know, nor can conceive infinite things in one instant. 7. This demand doth also make a false report of our Belief. For, we do not say that the Saints either can or cannot hear our prayers, but only that they do not hear them.   

X. DEMAND. That Priests and Monks may break the vows of Obedience, poverty and Chastity that they have made to God.  
ANSWER.  
THE Inquisitor would persuade us that we believe this, albeit we believe the contrary: for we do hold that Priests ought to observe the vow that they have made to obey God; and we complain, that they having vowed obedience to God, do obey the Pope more than God. We also hold that Priests ought to keep Chastity: but if a Priest, burning with incontinency, have made a vow that he will never marry, such a vow as being repugnant to the vow of Chastity, and to the vow of obeying God, ought not to be kept. The commandment of God is laid down in 1 Cor. 7. vers. 9 If they cannot contain, let them marry, for it is better to marry, then to burn. Whosoever maketh a vow to obey God, he maketh a vow to keep this commandment, yea, had he made no vow, yet is he bound to keep it. As for the vow of poverty, we understand not how this word is meant: for the words have at this day altered their signification: considering that we find none so well fed, or living so much at ease, or gathering more pence under the pretence of Pardons, than those that make profession of poverty. The poverty of the jesuits is more abundant than the riches of others: poverty, which in time passed was an affliction, is now a profession. In like manner Ignorance, which in others was a Vice, is in the ignorant Friars a virtue: wherefore these our Masters must have a new Calepine.   

XI. DEMAND. That the state of Marriage is more pleasing to God, then single life.  
ANSWER.  
THis is one of the greatest slanders: For chose, we do acknowledge, that a chaste and continent single life hath advantages above marriage. Only we say, that the chaste marriage is more acceptable to God, then incontinent and whorish single life: we refer men to Rome, and to the Cloisters both of men and women, 
Rom. 3. Bellarmin, lib 2 De Amiss. Gratia, cap. 18. §. dicet. Non peccat Magistratus si meretricibus certam locum urbis incolendum attribuat, quamnis certo sciat eo loco ipsas non bene usuras. Potest enim permittere minus malum ut maiora impediantur.  there to behold the fruits of Romish single life: for we, who observe the rule of God's word; namely, That we must not do evil, that good may come of it. cannot in any wise approve the cause of Cardinal Bellarmine, who being not able to deny, that at Rome the most holy Father suffereth public Stews, for excuse, saith, That it is lawful for the Magistrate to permit a less evil, to hinder a greater: and doth show, that God may justly suffer sin in the world by the example of the Magistrates, who do grant harlots a certain part or quarter of the City to dwell in. Was it possible to find a more honest comparison, for to represent unto us the justice of God, than the example of Magistrates, establishing the Stews?   

XII. DEMAND. That the Books of the Macchabees, of Ecclesiasticus, of Wisdom, of Toby, and of Baruch are Apocryphal.  
ANSWER.  
AFter ten slanderous demands, he hath bethought himself to propound one that is not so: For indeed such is our belief, grounded first upon this principle of S. Paul, Rom. 3. That God is true: whereof it doth follow, that the Scripture divinely inspired aught to be free from untruth: but in these Books we find many untruths, which our Adversaries could never yet excuse, and whereof there be sundry Books written expressly: 2. Again, these Books are not contained in the original of the old Testament, which is the Hebrew Bible. 3. Also, jesus Christ and the Apostles, who upon all occasions do allege the passages of the old Testament, did never name any of these Books, or out of them cite any one passage. 4. Particularly the Author of the Macchabees in his second Chapter, vers. 19 doth tell us, that his intent was to abridge into one volume the five Books of jason: how then can the abridgement of a profane Book be a Canonical Book? 5. And this, that himself toward the end doth doubt whether he hath spoken well, and as it appertaineth to the History: also soon after he excuseth the baseness of his style: all which, is far from the dignity of the spirit of God, who giveth eloquence enough to those whom he inspireth, and reaping no profit by being believed of men, never excuseth himself unto men.   

XIII. DEMAND. That jesus Christ descended not into hell, to deliver the souls of the Fathers that attended his coming: or at the least, that before the ascension of jesus Christ, the souls of the Saints were received into heaven, not into any Limbus, or any other third place.  
ANSWER.  
WE find this evidently in the Scriptures: for we find that the Thief died forty three days before the ascension of jesus Christ; also, that upon the day of his death, jesus Christ said unto him, This day thou shalt be with me in Paradise: 
Bellarmine in his fourth Book of Christ, Cap. 11. Also the Catechism of the last Council of Trent, in the Article of the descension into Hell. Pag. 63.  For we are not so subtle, as by this word Paradise to understand hell, or Limbus, as our adversaries do: principally considering, that S. Paul, 2 Cor. 12. having said in the second verse, that he was ravished into the third Heaven, doth soon after call this third heaven Paradise. 2. Hereunto how Moses and Elias talked with jesus Christ upon the Mountain, Mat. 17.3. They were not therefore in some den under the ground. 3. Also, if the death of jesus Christ were of power sufficient to deliver the Fathers of the old Testament out of hell, why not out of Limbus, which is said to be a more easy prison? 4. If jesus Christ his rising, drew these souls out of Limbus, yet brought them not into heaven before his ascension, what became of them all the forty days between? 5. Finally, this so bold a fiction and hidden den of souls, which is now said to be unprofitable, cannot we admit, because we find no proof thereof in the word of God.   

XIIII. DEMAND. That we must not confess our sins to any other, but to God only,  
ANSWER.  
HEre begin the slanders again. We say not so. But that we must confess our faults one to another, that is, reciprocally, as saith S. james. 
james 5.16.  Whereof it followeth, (forsooth) that if a woman prostituting herself to her Curate, confesseth her sin unto him, her Curate ought reciprocally to confess his sin to her, and so to obey the commandment of S. james; who in this place speaketh not of the people's confessing in the ear of the Priest, but of that confession that every man ought to make to his neighbour, after he hath offended him. And this is evident by that which he hath added. Confess (saith he) your offences one to another, and pray ye one for another. For as we are not to pray for the Priests only, but for every one that standeth in need, so must we not confess ourselves to the Priests only: but to every one of the people whom we have offended. Thus is the commandment of S. james equal as well for Prayer as for Confession.   

XV. DEMAND. That faith only justifieth.  
ANSWER.  
THis demand is fraudulent and doubtful, or ambiguous. First, he ought to have expounded, whether he meaneth of justification before God, or before men: for we do not deny, but that in the sight of men we are justified by works: but before God, having but two means to be justified, either by our own righteousness [which is justification by the works of the Law] or by the righteousness of another (namely by the righteousness of jesus Christ, which is by faith) we find in the Apostle S. Paul. Ephes. 2. vers. 8. and 9 That we are saved by grace, through faith, not by works: And Galat. 2. vers. 9 That we are justified by faith in jesus Christ, and not by the works of the Law. Now that by the works of the 1 Law, he also understandeth the works of the moral Law, the whole course of the Epistle doth show? for in the next Chapter he saith, Cursed is he that continueth not in the words of this Law: which is a passage alleged out of the end of the 27. Chapter of Deuteromie, wherein we have no mention but of the transgressions against the Moral Law. And in the fifth Chapter he saith, that the whole Law is fulfilled in this only word. Thou shalt love thy neighbour as thyself. Some Jesuits do say, that faith justifieth, because it is the beginning of our regeneration: as if I should say, that a man's knowledge consisteth in knowing an A. and a B. because he beginneth by them. But S. Paul. Phil. 3.9. and in many other places, opposing the righteousness by the Law to the righteousness by faith, cutteth off this shift: for as the righteousness by the Law is the same which consisteth wholly in the obedience to the Law, even so the righteousness by faith is the same which consisteth wholly in faith: otherwise there were no opposition. And in the fourth to the Romans, he maintaineth, that Abraham and David were not justified by works: yet he speaketh of them, not as when they began, or before they began to be regenerate: but when they were well forward in godliness: namely, when Abraham offered his Son: and when David writ the 32. Psalm: In which Psalm David (saith S. Paul) declareth, that man's beatitude consisteth in this, that God imputeth unto him righteousness without works. Faith therefore cannot be without works, yet doth it justify alone, and without works: as our eyes are not without our ears, yet do they only see, and that without any help of the ears.   

XVI. DEMAND. That when the fault of sin is taken away, the punishment also is taken away.  
ANSWER.  
THis is likewise slanderous: for we do not say, that when God hath pardoned the fault, all punishment is necessarily taken away, but only that punishment which is satisfactory to God's justice. For there be punishments which serve to amend man, yet not to pay God: to correct our unjustice, yet not to satisfy God's justice: and these are Exercises and Trials, not Payments, which cannot be made after the fault is forgiven: and this do we prove: 1. Because God is no mocker, neither doth he contradict himself. But it is a mockery to forgive a man his sin, and not the punishment of his sin: to tell him, I forgive thee thy debt, not the payment of thy debt: our sins are debts, as it is said in the Lord's Prayer, the payment whereof is punishment. 2. Again, because jesus Christ paid not otherwise for our fault, but by bearing the pain, he therefore paid for the pain, and there was but one payment for both: It is therefore the forging of a new Gospel, to imagine that he paid more for the one then for the other: for if he hath fully paid for the fault, than also for the pain. And if he hath fully paid for our pain, the same was for our acquittal, and to discharge us. 3. Likewise because God is just, it were injustice to punish a man with satisfactory pain, that hath no fault, & so consequently is not faulty. The fault therefore being taken away, the pain is also taken away.   

XVII. DEMAND. That God created not all men to a like estate, but that he created some to be saved, & some to be perpetually damned.  
ANSWER.  
THese words thus rawly propounded, may be mistaken, and otherwise understood than we do believe. In this sense they be true, That God hath predestinate some to salvation in his son: and others he hath preordained to damnation for their sins, which he foresaw: for God damneth none but for their sins, neither doth he delight in the destruction of his creature: as also he hath not chosen some rather than other some in regard they are better; but to the end to make them better: neither doth he foresee any other goodness in that creature, than the same which he will infuse into him. For he is the spring of all the goodness that is in the creature. The Apostle S. Paul. is expressly of our minds in the ninth of his Epistle to the Romans, and in the first to the Ephesians, verse, 4. as also the Jesuits do confess the same having of late herein ranked themselves with us, 
Non elegit Deus homines quia vidit se eligendum ab eyes, ipsoque boni operis fructum allaturos, & in bono perseveraturos, sed elegit ut faciat bene operantes & in bono perseverantes.  as being forced by the truth. For whereas the common opinion of others is, That God elected to salvation these whom he foresaw should be good men, and that should do good works, so to merit salvation, Bellarmine on the other side disputeth tooth & nail against it in the tenth Chapter of the second Book of Grace and Free-will, saying, God chose not men because they should bring forth the fruits of good works, and persevere in good works: but he chose them to make them doers of good works, and perseverers in goodness: & toward the end of the 12. Chap. he saith thus. If God predestinated men, because he foresaw that they should make good use of free-will, why did he not predestinate the Tyrians and Sidonians, of whom jesus Christ spoke, Matth. 11. and of whom the truth doth testify, that they could well have used their free-will, and yet saith he, Out of all question they were never predestinate, but with the other vessels of dishonour, left in the corrupted lump. Wherein he followeth Thomas and S. Augustine, who were so instructed by the word of God.   

XVIII. DEMAND. That every one in his own particular hath not his Angel-guardian.  
ANSWER.  
YEt one slander more. For we affirm not any thing herein. True it is, that as concerning the faithful, we say with David, Psal. 34. The Angel of the Lord tarrieth round about them that fear him: And with the Apostle, Heb. 1. The Angels are ministering Spirits, sent for their sakes that shall be heirs of salvation. And jesus Christ, Matth. 18. saith, that the Angels of little children do behold the face of the heavenly Father. But that every one (that is to say, both the good and the bad) as the Questionarie saith, hath an Angel-guardian, we find not in the Scripture. Considering withal, that we see some Jesuits ask counsel of the Devils concerning things to come, and concerning Questions of Divinity, which surely they would never do, if they had any one good Angel Guardian, for they would rather ask counsel of him.   

XIX. DEMAND. That it is not lawful to salute or to invocate or crave aid of this Angel, or any other either in general or in particular.  
ANSWER.  
TO salute an Angel or a Saint is a mocking of them: to invocate a Saint or an Angel is an offence to God. The reasons are evident. To salute one, is to say, God keep you, or Good-Morrow: also, to salute, is to desire one's health, which is a kind of prayer that we make for him. But our Adversaries do acknowledge it to be a wrong to a Saint to pray for him. And it is a gross abuse, even at this day, to say to the Virgin Mary, ave Maria, that is to say, God keep thee Mary: this is no invocating or calling upon, but a praying for her. As for invocating an Angel or Saint, it is repugnant to the rules and examples of God's word. 1. Saint Paul saith, that we cannot invocate any, but him in whom we believe: How shall they (saith he) invocate him on whom they have not believed? Rom. 10. But we are taught both by the Scripture, and by our Belief, to say, I believe in God the Father, and in jesus Christ, and in the holy Ghost: but in no wise, I believe in any Creature. 2. It is also requisite, that he, whom a man doth invocate, should know his heart that doth invocate him, and be assured whether he be an Hypocrite. 
2 Chron. 6.30.  But God's word doth testify, that God only knoweth the hearts of men. 3. Neither can we have any better Advocate than jesus Christ, who (saith Saint Paul, 1 Tim. 2.) is our only Mediator. 4. Sith also it is God himself that inspireth our hearts to pray, and stirreth up in us those groaning sighs that S. Paul, Rom. 8.25. speaketh of, what need we any intercessors to commend unto God that prayer which God himself hath inspired into us? or to cause the voice of the Spirit of God to be acceptable unto God? 5. Neither do we find any example or commandment to invocate Creatures, throughout all the holy Scripture: but one express example we have of an Angel rejecting the adoration of S. john, who did not adore this Angel, as thinking him to be God: for in the Revelat. cap. 21. v. 9 he saith directly, that it was one of the seven Angels that had the seven Vials, who soon after forbade S. john, when he would have worshipped him, cap. 21. v. 9 6. To be brief, our Adversaries are in this cause so perplexed that they begin openly to teach that invocation of Saints is not necessary, and that we may be saved without it, notwithstanding, Pope Innocent the third affirmeth the contrary in his third Book of the Mysteries of the Mass, cap. 9 
Quorum meritis precibusque rogamus.  Necessarium nobis est in via Sanctorum suffragium, etc. And that the Mass is not content with their intercessions only, but also craveth of God salvation through their merits, even so far forth that Bellarmine saith, 
Lib. 1. Indulgen. cap. 4. in the end of the Chapter.  that they be in some sort our Redeemers. And indeed it is holden, that they pay for us, sith the Pope doth convert their supererogatory satisfactions into payments for other men. All this is taken out of the unwritten word.   

XX. DEMAND. That God permitteth not sin, but willeth it, as Calvin saith in his Institutions, lib. 1. cap. 17. §. 8. & cap. 18. §. 1. &. 2.  
ANSWER.  
WE hear that our Adversaries have printed Caluins Institutions, wherein they have altered whatsoever they list: if it be so, it must needs be that the author of these questions hath thereout taken all that he imputeth unto Calvin. For so far is Calvin in the eight Section of the seventeenth Chapter of his first Book, from saying that God willeth sin, that even throughout all that Section there is not one word of sin; neither doth he there speak of the evil of the fault, but of the evil of the punishment, and afflictions. As concerning the first and second Sect. of the 18. Chapter, the Author taketh this word (to will) in a contrary sense. For it doth not import that God is the author of sin, but it only excludeth the naked and idle permission: Because the wicked, doing evil, (as judas and the jews, when they betrayed and crucified jesus Christ) do it voluntarily and of their own motion: and yet nevertheless for all this do no more but what the counsel of God had before determined should be done, as saith S. Peter, Acts 4.8. Thus you see in one Demand two slanders, here follows the third: that is, that this Demand presupposeth that we are grounded upon Calvin, or bound to defend him, whom nevertheless we knew to be a man and subject to error, who also doth still refer us to the Scriptures, to the end we should not build upon him. The slanders of our Adversaries do more bind us to read him then his own authority. But our Adversaries do not rank the Popes in this degree: for, they hold that the Popes cannot err in Faith, and therefore they are bound to defend all their sayings: as the saying of Pope Clement, 1. who in Causa 12. Can. Dilectissimis, approveth the opinion of Plato, who saith that Goods and Wives ought to be common: and calleth him the wisest of all the greeks. Also, the opinion of john the 24. who taught, that the souls of men do die with the souls of beasts: and for the same was condemned in the Council of Constance, Sess. 11. Also the Canon Christiano, in the 34. Distinction, which saith, that A Christian ought to have but one Wife, and for want of a Wife a Concubine. Also the Canon 
a Hac ratione, etc. Apostoli praeceperant secundas adire nuptias propter incontinentiam hominum. Nam secundam quidem accipere, secundum praeceptum Apostoli licitum est, secundum autem rationem veritatis verè fornicatio est, etc.  Hacratione, cause 31. qu. 1. which saith that the Apostle S. Paul spoke against both truth and reason. In this Demand there is yet a fourth trick of bad meaning. He requireth a proof of that which Calvin saith in such and such places, and yet in the same places he might have found the proofs added by Calvin himself: would he wish us to copy him out the Chapters? or can he better read our writing then the Impression of the Institution? Let him then seek the places if he list: and if they content him not, let him refute them.   

XXI. DEMAND. That we must use no Lights in the Church, neither any Ecclesiastical Ornaments, distinguished from the seculars.  
ANSWER.  
WHo ever said so? Do not we ourselves light up Candles in our Churches, when we cannot well see? Have not the Pastor's habits convenient for the Action or service, in the Churches, where they may go on foot to 
* 
For the places oft-times appointed to the Protestants for exercise of their religion are some miles distant from their habitation.  
Cir. Offic. 3. Omnibus viris statuae & ad eas Thus & Cerei. ovid. Ep. Medeae. Ardet ut ad magnos pinaea taeda deos.  
Cereos non clara luce accendimus, ut tu frustra calumniaris sed ut tenebras noctis hoc solatio temperemus.   serve God without riding on horseback? But to ask whether we may light up Candles at high-noon, is a question out of the compass of Divinity, and may be decided by common sense. For, it is as much as to ask whether we must walk through the town with Lantern at high-noon, or whether we shall need a comb to a bald head. We know that the Gentiles used Tapers in broad daylight, and lighted them about the Images of their Gods and great Personages: but we are not their Disciples, And upon this quarrel doth S. Hierome confute the slander of Nigilantius who complained that we light up Candles in the broad daylight. We light not up (saith S. Hierome) any Tapers in broad daylight, as thou vainly dost slander us: but only by this remedy to qualify the darkness of the night.   

XXII. DEMAND. That a Bishop is inferior to a Priest, and that a Deacon is above a Priest; that is to say, that the superintendant is no more than an Elder in the Church, and that the Minister is above the Elder.  
ANSWER.  
A Slander. We say not that the Bishop is inferior to the Priest: but only that in the new Testament the same persons are called Priests and Bishops. 1. Saint Paul to the Phil. 1. v. 1. salutes the Bishops and Deacons of Philippi, omitting the Priests, and naming many Bishops in a heathen town, where the Church was small, it is evident that he termeth the Priests, Bishops. 2. In the 20. of the Acts. vers. 17. the same Apostle assembleth the Priests and Elders of the Church of Ephesus: but in the 28. verse he termeth the self-same persons Bishops. 3. Likewise, in the Epistle to Titus, cap. 2. ver. 5. he saith, I have left thee in Crete, that thou mightest establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Priests or elders from town to town; namely, if there be any that is unreprovable, the Husband of one Wife only, having faithful Children, not accused of dissoluteness: For, a Bishop must be unreprovable, etc. Who perceiveth not, that here he nameth him a Bishop whom a little before he called a Priest?  
Now the reason why Presbyters or Priests are called Bishops or overseers, is, because the power of Priestly Order. 1. Of dispensing the Word and the Sacraments (wherein that oversight of theirs essentially consists) is equally in Presbyters or Priests, and in those whom now by an excellency we call Bishops or Overseers: I mean Overseers not only for their power of dispensing the Word and Sacraments, but also for their power of jurisdiction and government in their own Churches.  
For, the Apostles ordaining many coassistant Presbyters or Priests, for the edification of the newly converted Cities, 

V. Hier. ad Euag.  
Cyprian. lib. 1. Epist. 3.  
Hier. adversus Lucifer.   with their neighbouring places (which they called Churches) for the avoiding of Schism and confusion, and preservation of unity, peace and order established a Fatherly pre-eminence or priority (not a Princely as Bellarmine contends) of one Presbyter above the rest, not in the power of order, wherein I said they were all equal: but in the execution or exercise of divers particulars that belong to that power; as Dedicating of Churches, Confirming of the Baptized, but especially ordination of Ministers, which things only in case of necessity (that is, in defect of Orthodox Bishops) were and might be performed by Presbyters, as appears they were by Saint Ambrose, on the fourth to the Ephesians. Whereas otherwise in the presence of Orthodox Bishops, the Presbyters were not to meddle with these things which were reserved only to the Bishops. Without whose leave (say Ignatius and Tertullian) they may neither preach, baptize, 
Ignat. ad Magnesia. Epist. 3. Tert. de Baptismo.  minister Sacraments, or do any ministerial acts. And as one Presbyter ever from the time of the Apostles, had this eminent and Bishoply power above the rest, in the execution or exercise of ministerial acts, lest, 
Aduersus Luciferianos.  (as Jerome speaks) there should be as many Schisms as there are Priests: so for the avoiding of like Schism and Confusion, Bishops have ever had a pre-eminent power of jurisdiction and government in their own Churches, by Ecclesiastical censures.  
As for the word Deacon, the Scriptures apply it to every Ecclesiastical Function, yea, even to jesus Christ, who was often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Deacon, or Minister. The Apostle to the Hebrews, cap. 8. v. 2. termeth him, The Minister of the Sanctuary. And Rom. 15. v. 8. The Minister of Circumcision. And in the same Chapter, S. t Paul calleth himself The Minister of jesus Christ, Likewise to the Collossians four times. Thus doth he exhort Timothy to be a good Minister of jesus Christ, 1 Tim. 4.6. yet in the Subscription of the second Epistle he is called a Bishop. Thus you see that in the phrase of Scriptures, the same persons are called sometimes Priests or Presbyters, sometimes Bishops or Overseers, sometimes Deacons or Ministers.  
Though we will not deny, that the word Deacon in a more restrained acception, was usually applied to him that administered the goods or money of the poor, and the Church-Treasure, even in the Apostles time, to ease them of that care. But when the Treasury of the Church increasing, was committed to certain Stewards, and the poor otherwise provided for, they were more specially used for the assisting of the Bishop and Presbyters in things pertaining to God's Service and worship. 
Tert. lib. de Baptismo. Cyp. l. 3. ep. 17. Greg. Epist. lib. 4. cap. 88 Cyp. serm. 6. de Lapsis.  Whereupon Tertullian witnesseth, that in some cases they might baptize: Saint Cyprian, that they might reconcile penitents: Saint Gregory, that they might preach: and again Saint Cyprian, that they assisted the Bishop and Presbyters in ministering the Sacrament of the Lords body and blood, and ministered the Cup. Out of the society and company of Deacons in each Church, there was one anciently chosen, saith Saint Hierome, 
Ad Rusticum Novachum.  who was not only to perform the things pertaining to the Deacons Office, but also to prescribe unto others what they should do: and such were called archdeacons. 
Concil. Carth. 4. Can. 37.39.  These in process of time (notwithstanding all Canons to the contrary, and the violent opposition of Saint Hierome and other worthies of those times) were lifted up, 
Ad Euagrium.  not only above Presbyters, but Arch-presbiters also, for these reasons.  

Ad Euagrium.  1 Because the number of Presbyters (as Hierome notes) made them less esteemed, and the fewness of Deacons made them the more honoured.  
2 Because they were busied in the Church-Treasure, and in money matters, which are usually more regarded employments.  
3 Because being Ministers unto the Bishop, they were used by him for the viewing of such parts of his Diocese, as he could not conveniently come unto himself; the dispatch of things for him; and in the end, for reformation of the lesser and smaller faults, which upon such view they should find. Whereupon at last, they obtained a kind of jurisdiction, and power of correction by prescription and custom. But this maketh nothing against the archdeacons in the Church of England, who under that name exercise jurisdiction. For, by the Canons of our Church they are Presbyters, chosen to assist the Bishop in his government, and not mere Deacons, as sometimes they were.   

XXIII. DEMAND. That the Scripture is easy to be understood, and that the understanding thereof is granted to all. They be the words of Calvin in the 3. of his Institutions, Cap. 21. §. 5.  
ANSWER.  
IN this passage of Calvin, we find not one word of this matter: neither doth any man deny, but that in the holy Scripture there be dark places. Only we say, that all that is in the Scripture is not obscure, and that, that which is apparent, is sufficient to salvation. The ten Commandments, and the Articles of faith, contained in the Creed, are there plainly laid down and expounded. The Fathers in the old Testament knew not so much, and yet were saved: beside, that there are infinite more matters clear in the Scriptures: If therefore Calvin in any place have so said, he meaneth that in the holy Scripture every man may understand enough for his salvation. But he never termed the Scripture Theramenes buskin, A Sword for all hands: a Forest of Foragers: he never said that it maketh a man an Atheist, and that he that believeth because he hath read the Scripture, is no Christian, as saith 
a Charron in his 3. truth, cap. 4. Thou believest that thou readest, than art thou not a Christian, read the 3. and 4. Chapter.  Charron. Neither did he call it, as 
b Bellarmin. lib. de verba Dei non scripto. cap. 12. §. Dico secundo Scripturam, & si non est facta praecipue ut sit Regula fidei esse tamen Regulam fidei, non totalem sed partialem.  Bellarmine doth, a piece of a Rule; neither doth he say: That the holy Scripture (saying of itself that it is Divine) cannot herein be certainly believed, if we have no other testimony: for (saith he) Mahumets Koran saith as much of Mahomet, in whom we do not believe, lib. 4. De verbo Dei non scripto, cap. 4. §. Quarto necesse.   

XXIIII. DEMAND. That all sins are mortal.  
ANSWER.  
WE do not simply say so: But our adversaries making two sorts of sin, some mortal, and some venial, that is to say, pardonable: 1. We say, that to the faithful repenting him of his sins, all sins are venial and pardonable: also that the same sins which our adversaries do hold to be mortal, as Murder and Whoredom, do grow pardonable in the faithful that do amend, as appeareth by the example of David. But as for the wicked and impenitent, in them all sins are mortal: that is to say, in that they abide in them to death, and that God punisheth them all by death everlasting. 2. We also say, that it is rashness in our Adversaries to define that there be but seven mortal sins, and that all other sins are not so: for it belongeth to the judge, not to the Offender, to judge what punishment every sin doth deserve: but we are all guilty, and have need of remission in the sight of God. 3. But among their mortal sins, why have they not put Heresy, Atheism, Superstition, Slandering, etc. Be these small sins, and pardonable in the judgement of his Holiness? 4. To call a man's brother Fool, or to speak evil of him, are they mortal sins in the judgement of the Church of Rome? No, say they: yet doth jesus Christ in the fifth of Matthew, say, That whosoever doth call his brother Fool, is in danger of hell fire: And S. Paul, 1 Cor. 6. vers. 10. saith, That slanderers shall not enter into the Kingdom of heaven.   

XXV. DEMAND. That with the grace of God we can merit nothing.  
ANSWER.  
THis Demand answereth itself: For whatsoever is of Grace, is not of merit, saith S. Paul, Rom. 11. vers. 6. If it be of grace, it is no more of works, or else were grace no more grace. To merit by grace, agreeth as well as to be frozen with heat: or to be wet with drought. 1. For how may we merit by grace, considering that it is grace that keepeth our good works from being meritorious? that is to say, that they proceed from the grace of God. 2. Again: Salvation is a gift, Rom. 6. vers. 23. Ephes. 2. vers. 8. and 9 Then is it not obtained by merits. 3. And Salvation is an Inheritance belonging to the faithful, for as much as they be the children of God, as saith Saint Paul, Rom. 8. The spirit of God beareth witness with our spirit, that we are the children of God: and if we be children, saith he, then are we heirs: 
Here upon let us hear Bellarmine's Confession, lib. 2 de Gratia, cap. 14. Deus constituit in predestinatione regnum dare certis hominibus quos absque ulla operum praeuisione dilexit: tamen simul constituit ut quo ad executionem via perveniendi ad Regnum essent bona opera.  But no man by merits purchaseth that inheritance which belongeth unto him as a Son. Moreover, jesus Christ saith, Luke 17.10. When we have done all that we are commanded, yet are we unprofitable servants: but what can be the merit of an unprofitable servant? Admit also that our good works were as perfect, as they be mixed with infirmity, and that we were more righteous than the Angels: what goodness were there in all this, which also were not the gift of God? and what merit can there be in offering to God that which is already his, and from him? We confess that GOD rewardeth good works: but there be rewards that are not deserved. The Father will give his Son a new coat, because he made an A. or a B. yet not in regard of his sons merit, but of his own promise, or for that he is his Son. But by the way we are to note, that this inquirer doth disguise our opinion, and altereth the Controversy: for our difference is not, whether it be possible to merit with the grace of God; but whether the holy Scripture doth teach us that we must merit, or purchase salvation by our merits.   

XXVI. DEMAND. That it is unpossible to keep God's Commandments, even with his grace.  
ANSWER.  
THis must be asked of them that believe it. We doubt not but God can give some man grace to keep his Commandments.   

XXVII. DEMAND. That God will give no recompense to good works, which is all one, as to say, that there be no meritorious works.  
ANSWER.  
A Slander. We hold that God doth recompense good works: but that hereof it doth not ensue that good works are meritorious, and between these two there is a great deal of difference. This have we showed in the answer to the 25. demand.   

XXVIII. DEMAND. That there is no distinction of beatitude between the blessed, and that they are all equal in glory.  
ANSWER.  
THe Inquisitor is much deceived, if he think us to be of that belief. In these curious things we suffer every man to think what he list. It is the property of the Popes and Church of Rome, not only to place in the rank of Saints whom they please, after the Imitation of the Pagan Apotheosis, or Deifying of the Roman Senate, but also to ascribe to every one his office: to one the charge of horses: to another the charge over women with child, to another over France, to another over Spain, etc. and over them all to appoint the Queen of heaven, with extreme injury to the holy and blessed Virgin, who taketh no pleasure in that honour wherein God is dishonoured, whose Celestial Royalty is incommunicable with the creature. Also that men should attribute titles & dignities celestial unto Saints, without any testimony of God's word, is a matter no less ridiculous and rash, then if the Ants or Pismires should hold a counsel to conserve the offices of the Crown of France, and the charge of the privy Council to such men as they list.   

XXIX. DEMAND. That we must not use the like Imposition of hands, as the Apostles used over those of Samaria and of Ephesus. Act. 8. vers. 14. and cap. 19 vers. 5. And that the said Confirmation was not one of the Articles of the Apostles Catechism, mentioned in the Epistle to the Hebrews. cap 6. vers. 2.  
ANSWER.  
HEre is a double slander, and an imposture. For 1. where you say, we deny you may use the like Imposition of hands, as did the Apostles; we deny not but you may if you can bestow the like miraculous gifts as did the Apostles upon the Samaritans, by laying on of your hands. Secondly, you imply that we deny all Imposition of hands: whereas we will grant you the like form (though not altogether the like effect) of imposition of hands, as was used by the Apostles. For as after Philip had catechized the Samaritans, and taught them the chief points of Christian Doctrine the Apostles came and prayed for them, and laid their hands on them: So after children or youth in their own persons, have made public and particular profession of the sum of their faith, or Christian Catechism (which others in their name did summarily profess for them, at their Baptism) we deny not but Prayer may be made for them, that strength & increase of the Grace of the holy Ghost may be given them, to live and die in that Christian faith, and newness of life, whereof they have made profession. And that to those prayers may well be added that ancient and Apostolic ceremony of Imposition of hands, betokening our restrained desires to the parties whom we present to God by our prayers.  
But herein is a notable Imposture: that you would persuade us, that the Confirmation or Imposition of hands, 

Bell. lib de Confirmatione cap. 8 & 13.  
See the Rhemists on Act. 8 Sect. 6.   used by your Popish Bishops, is like that of the Apostles. Did they consecrate Oil mixed with Balm? did they cross it, breath upon it, salute it, ave sanctum Chysma. Hail, holy Chrism? Did they anoint the Samaritans with such Oil? Make crosses in their foreheads, give them kisses, and claps in their ears, bind their foreheads with Fillets, and enjoin them not to wash their faces or heads for seven days, as the Popish Bishops do, in their Confirmation? which being more like a May-game (as they use it) than a Sacrament (as they make it, 
Nichol. Papa. Dist. 4. de Consecrat. Can. A quodam Indao.  though Christ did not institute it) yet doth the Church of Rome hold it, in greater estimation than Baptism. The administration whereof they permit to Priests, to Women, yea, even to the jews and Heathen: always reserving to the Bishops only the power of Confirmation. 
Can. de his.  Pope Melchiades in the second distinction of consecration, comparing Baptism with Confirmation, saith that the Sacrament or Confirmation ought to be held in greater honour. And Bellarmine in his Book of Confirmation, and eleventh Chapter, saith it is great power to strengthen the soul against the Devil.  
It would make a man laugh to hear this Inquisitor inquire whether in the Apostles Catechism there was ever an Article of Confirmation. For it were his part to prove that there was one, not ours to prove there was none. It is his part that affirmeth, to prove. The rather for that, we dare not assuredly avow, that the Apostles had any ordinary form of Catechism. And the sixth Chapter to the Hebrews, in the judgement of our learned Divines, 
Calvin, Beza, Piscator.  doth prove Confirmation to have been used by the Apostles, or by their approbation, yet doth it not prove Confirmation was an Article of their Catechism.   

XXX. DEMAND. That the precept of anointing the sick with Oil, laid down in the 5. of james. vers. 14. ought not to be put in practice in the Church, albeit it was used by the Apostles. Mark. 6. ver. 13.  
ANSWER.  
THe Inquisitor alleging S. Mark. 6. vers. 13. answereth himself, for S. Mark saith, They cast out many Devils, and anointed many that were sick with Oil, and healed them. The Apostles and Disciples were therefore commanded to anoint the sick, to heal them: If any one hath this miraculous gift of healing, we do very well like that he should anoint the sick: But at these days they anoint those whose diseases are desperate, and the miracles are all reduced to one only kind, which is the conjuring of Devils: Thus of a Medicine it is made a Sacrament: and a miraculous Unction which healed the bodies, is now grown to be an Unction unprofitable both to the body, and to the soul. After the loss of the virtue, they labour to preserve the Ceremony, and yet so altered, and diversly changed by an artificial kind of trouble that it will ask at the least a good half hours work to confer extreme Unction.   

XXXI. DEMAND. That Prayer for the dead was not in use, even in the time of the Maccabees.  
ANSWER.  
whether it were then used or not used, it importeth not much: For we live not now by the example of the Maccabees, but by the rule of the Gospel, we therefore affirm nothing upon the point. For the Author of the Book of the Maccabees, having reported many things contrary to the truth of the Story, might well do the like in the 12. Chapter of the second book thereof. The principal matter is, that he there speaketh of Prayer for the dead, which nothing pertaineth to the controversy of these days: for the Author saith, that judas in that prayer remembered the resurrection, and that otherwise it had been a folly to pray for the dead. Where shall we find that mass-priest, who if you demand of him wherefore he recommendeth the deceased in his memento, will answer, that it is to the end he may rise again in glory, or that he regardeth the resurrection?   

XXXII. DEMAND. That S. Peter was not the first of the Apostles, albeit S. Matth. cap. 10. v. 2. saith, The names of the twelve Apostles are these: The first, Simon, called Peter, etc.  
ANSWER.  
THis likewise is calumnious as well as the former, and almost all the rest. We deny not but Saint Peter was the first among the Apostles; for it is of no importance. He might be the first in age, in eloquence, in virtues, or miracles, or in knowledge. All this is possible, without having power or jurisdiction over the rest of the Apostles, which is that kind of Primacy for the which they plead so hard in these days.  
1 For had the Apostles known that jesus Christ had given the superiority and command over the rest unto Saint Peter, they would never after have contended among themselves about Primacy, and that even the day before the death of JESUS CHRIST, Luke 22.24.  
2 And S. john, cap. 1. and S. Paul, Gal. 2. would never have named Saint Peter after Saint Andrew and Saint james.  
3 Neither would the Apostles have undertaken to have sent S. Peter to Samaria, Acts 8.15.  
4 Neither would S. Paul have said of himself that in nothing he was inferior to the most excellent Apostles, 2 Cor. 11. & 12. where he saith, IN NOTHING, he taketh away all exception.  
5 Besides that, say that S. Peter had superiority of jurisdiction over the other Apostles, doth it therefore ensue that the same aught to be perpetual in the Church? also, that if one man have command over a few, that therefore one man must govern all the Church throughout the world?  
6 Doth it also follow that the Bishop or Rome should be his Successor in this Primacy? But, say these Doctors, Saint Peter died at Rome. Admit it were so: but jesus Christ died at Jerusalem, shall the death of Saint Peter at Rome be of greater force to derive the Primacy to the Bishop of Rome, than the death of jesus Christ in Jerusalem, to derive the Primacy to the Bishop of Jerusalem?  
7 Again, admit the Pope were Saint Peter's Successor; doth it follow that he must succeed him in his Apostleship: for others will say that he is not his Successor but in quality of Bishop of Rome: and thereof there is far greater appearance: for, likewise the Bishop of Jerusalem was Successor to Saint james; and the Bishop of Ephesus succeeded Saint john and Saint Paul, in that these Apostles were Bishops of Jerusalem and Ephesus; yet were they not their Successors in the function of Apostles.  
8 Finally, were the Pope Saint Peter's Successor in quality of an Apostle, and of the head of the Church; had he not long since lost this Succession by reversing the doctrine of Saint Peter, and living in the estate of a temporal Monarch, not of a spiritual Pastor? If then he be Successor to Saint Peter, it is in like manner as sickness succeed health, and as an usurper succeed in place of him whom he hath expelled. To what purpose are the keys, which serve only but to shut up heaven? or Simons Bark, which hath no other use then to traffic withal? or his Net, which at this day is employed only in fishing for Dukedoms, and to entangle Commonwealths?    

THREE SCORE and four Demands, propounded to the Jesuits of the covert.  
1. WHether the Doctrine of the Gospel be sufficient to salvation: also whether the Gospel be wholly contained in the new Testament: or if there be but a part thereof, where we may find the rest.  
2 When the 
* The Prohibition is to be seen in the Index of Books prohibited by the Council of Trent, printed at Cologne by Gosuin Cholin, by authority from Pius the 4 and Clement the 8.  Prohibition, in these days made to the Lay-people, that they shall not read the holy Scripture without especial permission, did first begin.  
3 Whether in the holy Scripture there be either example or commandment to pray unto Saints: we ask not whether they pray for the faithful that are upon earth, but whether the faithful that are upon earth ought to pray unto them, and where God commandeth it.  
4 Sith we should offend the King, if at his hands we should crave any gift through the merits of some other subject of his: how dare they in the Romish Church speak unto God in such manner as they dare not speak to man for fear of offending him, in craving at God's hand salvation through the merits of Saints, 
* Quorum meritis precibusque regamus.  as the Priest doth in his Mass.  
5 What assurance have we that the blessed Virgin Mary was in body rapt up into Heaven, and there crowned Queen of Heaven? For sith she is so protrayted in all your Churches, and the people so taught, there ought to be some very assured testimony of the same.  
6 Whether the Saints in Paradise have their distinct charges. One over France, as S. Device: another over Spain, as S. james: another over Women with child, as S. Margaret: another over Hunters, as S. Eustace, etc. Who gave them those offices: also when this opinion first began.  


Innoc. 3. lib. 3. de mist. Missae, cap. 9  
Necessarium nobis est in via Sanctorum suffragium.   7 Whether praying unto Saints be necessary to salvation: also, whether by praying unto GOD only through jesus Christ, we cannot be saved.  
8 Whether God hath commanded to pray in such a tongue, as even he that prayeth doth not understand: and when this custom began.  
9 Whether throughout the holy Scripture we have either commandment or example to have in Temples the Image of God, or of the Trinity, represented in stone or in painting. Also whereas God in the 4. of Deuteronomy, vers. 15. & 16. prohibiteth the representing of him in any graven similitude or Image, be it of male or female: whether he hath since changed this ordinance: or if he have not changed it, wherefore doth the Romish Church dispense therewith.  
10 Whether in the holy Scripture there be either Commandment or example, that we ought to kneel before the Images of Saints, to kiss, clothe, light, or sense them, etc.  
11 Whether we ought to adore the Cross with like adoration as God; as Thomas in his 3. Part. quest. 25. and Cardinal Caietane upon the same place, and many other Doctors of the Romish Church do teach. Also, when the Priest speaking to the Wood, saith, ave lignum triumphale, I salute thee triumphant Wood, whether this Wood understandeth what he saith: if they answer that they do it in the honour of jesus Christ, yet ought the Wood whereto they speak in the honour of jesus Christ, to understand what is said unto it; considering also, that to speak to the Wood of the of the King's Chair in honour of the King, is rather a mockage then an honour to the King: and indeed where did God ever command it?  
12 Whether jesus Christ hath not paid enough to exempt souls out of the fire of Purgatory: and if he hath paid enough, why should any man pay again that which is already fully paid? Why should they again satisfy God's justice for that wherein it is already satisfied? what a presumption is it, to teach that jesus Christ hath not satisfied for the pain due to sins committed after Baptism, and so to impair the virtue of the death of our Saviour? and in a matter of greatest importance to forego a new Article of faith, without any testimony of the holy Scripture?  
13 Sith also, that jesus Christ is yet an Intercessor and Mediator for those souls which they say are yet in Purgatory, why do they not immediately come forth at his Intercession, but do still abide there, some hundreds or thousands of years, as appeareth by the Pardons for five or six hundred thousand years granted by the Pope.  
14 Again, inasmuch as other Orders of Friars are at this time of small esteem in regard of the Jesuits, how comes it to pass, that in privileges of the Jesuits are inferior to the Carmelites, 
The Carmelites have published certain Theses containing this privilege: and Caheir in his Book entitled The furnace of the reverberate, maintaineth this privilege. Also, the Carmelite Doctors have to the end of the Book set and subsigned their approbation.  and to the Fraternity of Minorites or Franciscans? For, the Popes have granted to the Carmelites this privilege, That they shall remain no longer in Purgatory but until the next Saturday after their decease. And the Fraternity of the Franciscans have also this privilege that they may fetch a soul out of Purgatory 
* Pope Sextus the 5. in the year 1586. the 7. of May granted to the Fraternity of the Cordelies this Privilege inserted into the Book of Indulgences, conferred to that Fraternity, printed at Paris by john le Bouc. upon Mount S. Hillary, at the sign of Diligence, in the year 1597.  by saying five Pater's; and as many Auees upon the Saturday before Palme-Sunday: how, I say cometh it to pass that the Jesuits have no such privilege?  
15 In as much as the Church of Rome doth hold that Purgatory shall continue no longer but until the day of judgement, whereof it followeth that none of the faithful that shall then live, shall go into Purgatory: we demand how it cometh, that God's justice requireth of them no satisfaction by Purgatory, and yet it is now said that they go into Purgatory to satisfy God's justice? Is it not an heavy misfortune that a man dying at this day, and going into Purgatory, there to be tormented certain hundreds of years, was not borne in that latter age? for than albeit he had merited ten times more punishment, yet should he have been exempt from the fire of Purgatory.  
16 Again, in as much as in the Roman Church they hold that Infants dying soon after Baptism do go strait into Paradise, what is the reason that Priests do take money to pray and to say Masses for them; and what benefit do these Infants reap by the the same?  
17 Again, let them tell us whether in the holy Scripture there be any Commandment that we shall eat no flesh upon Fridays or saturdays, considering that even the ordinary day wherein jesus Christ eat the Passeover, was the Friday, and that Saint Paul willeth us, 1 Cor. 10. that if we be invited to the houses of Infidels, we should eat of all that is set before us without inquiring for conscience sake.  
18 Let them also show us where God forbiddeth Bishops or Priests to marry: also whether when Saint Paul writ to Timothy, saying, 
1 Tim. 3 v. 2.  Let the Bishop be unreprovable, the Husband of one only Wife, the law of single life were already established.  
19 Where jesus Christ commanded to sacrifice a propitiatory Sacrifice for the quick and for the dead. And because their Priest's vocation is, that they are established to sacrifice jesus Christ, where is their pass or warrant? or where did God establish them Sacrificers? considering that jesus Christ gave not this quality to his Disciples, and that the new Testament doth not in any place term the Pastors of the Church Sacrificers?  
20 Whether jesus Christ or his Apostles did ever minister the Supper without Communicants: also who instituted the first private Masses: likewise, the Masses for Corn, for Herds, for finding things lost, etc.  
21 How it cometh to pass that the Masses for Obits and anniverssaries are not founded but for those that have given to the Church: and that the four Orders of begging Friars are not present at the deaths or Funerals of the needy or poor Artificers.  
22 Let them tell us whether the Priest in his Mass breaketh the same things that jesus Christ broke in his Supper: for the Evangelists do testify that our Lord made his breaking before the words, which they term Consecrating, whereof it followeth that he broke but bread, but the Priest at this day breaketh, after the consecration, and which is worse, saith that in breaking he doth sacrifice: which is as much as evidently to say that jesus Christ sacrificed bread because he broke it before consecration.  

Can. Poenitentialis 39 in calce Decreti. Quando mus comedit vel corredit corpus Christi etc. 2. de consecrat Si quis. Vide ibidem Glossam. Tum Cautelas Missae & Thomam. 3. quest. 8 Art. 3.  23 Also because every reproach that befell to jesus Christ during his infirmity, befell him for our Salvation: we demand what this reproach wherein the Doctors, Canons, and Cautels of the Romish Church do say, that the body of the Lord is sometimes devoured by Mice and Rats, and sometime by Worms, even now that he is in his glory, doth help our salvation?  
24 Wherefore, sith the Apostles adored not that which jesus Christ gave them in the Eucharist: also, that whereas jesus spoke not of sacrifice, neither made any elevation of the Host, having communicated to all that were present, and spoken in a language that all understood: the Priest at this day doth every thing contrary.  
25 Also, in as much as the body of jesus Christ, when he celebrated the Eucharist was frail, passable, and mortal: but that this body which the Apostles received of him, was impassable, and could suffer nothing, according to the doctrine of our Adversaries, let them tell us whether this opinion be receivable, which giveth to jesus Christ at one time two bodies of contrary nature, or at the least one body contrary to itself.  
26 Sith also, that soon after that the Apostles had received the Sacrament into their stomachs, jesus Christ sweat drops of blood, was apprehended, buffeted, etc. we demand whether this body of jesus Christ, which was in the Apostles stomachs sweat any drops of blood, either was by the Soldiers apprehended and buffeted: for, if he sweat, was apprehended and buffeted under the forms, and in the stomachs of the Apostles, he was already passable under them; yea, and we must also place under the same forms, the Soldiers that buffeted him: but if under those forms he sweat not, neither was apprehended nor buffeted, then was there at the self same time one jesus Christ suffering, and one jesus Christ not suffering: and consequently which was not our Saviour. For it was by his sufferings that he was our Saviour.  
27 How doth this saying of the Church of Rome agree: 

Pope Innocent. 3. lib. 4. the Mister. Missae. cap. 11. Est enim hic colour & sapor: quantitas & qualitas, cum nihil alterutro sit coloratum & sapidum, quantum aut quale.  
Stella. Fascicuius. Tempor. Na●●ler, Genebrard. 4. Auenturus, lib. 7. Pag. 598 Platinam Clem. 5.   That between the Priest's hands there is roundness, and nothing round: colour, and not coloured: quantity, and nothing that hath quantity? And indeed if the Consecrated Host be round, and this Host be the body of jesus Christ, it followeth in good Syllogism, that some body of jesus Christ is round. But if the Conclusion be false, so must also one of the propositions be. We therefore demand which of the two it is.  
28 Also when Victor the third was poisoned in a Chalice: and Henry the seventh, Emperor, in an Host, we demand what it was that was poisoned: Saying that it was Bread and Wine, you deny the Transubstantiation: Saying, it was the body of jesus Christ that was poisoned, you do profane it: Saying, that it was the accidents, the colour and measures that were empoisoned, it were not only to mock at it, but also to make the accidents Subjects of the substance: And all this miracle is only to kill a Pope and a good Emperor.  
29 Sith also the Church of Rome doth hold, that the body of the Lord is fully whole in every part of the consecrate Host: doth she not by consequent say, 
This is represented at Paris in the forefront of the Church of Billettes.  that the point of the holy Penknife that pricked the Host, whereout sprang drops of blood, pricked jesus Christ in all parts of his body? For, that jesus Christ glorified can yet receive wounds, is but a small matter in regard of believing that a Penknife could at one only blow hit in 10. thousand places of one selfe-body.  
30 We also demand, sith the Church of Rome doth hold that it is no consecration, unless the Priest have an intent to consecrate, how the people that is there to adore the Host, may know whether the Priest had an intent to consecrate, or to do as the Church of Rome doth, for fear of Idolatry in adoring the Bread that is not consecrated?  

Quod libetica, questio supposito secundo Concilium Constantiense excusat simplices adorantes hostiam non consecratam si sic adorent. Ad●●●te si tu es 〈◊〉  31 Also whether the advice of Pope Adrian, supported by the Council of Constance, ought herein to be followed, which willeth not that they should adore the Host simply, but conditionally, in saying to himself: I do adore thee, if thou be Christ, for that is to adore at all adventures.  
32 Again, if jesus Christ after the Eucharist had reserved some Hosts (for he might, and it is not credible, but that if a loaf broken into so many pieces, there yet remained some crumbs) we demand therefore whether these reserved Hosts were also crucified the next day: or else whether jesus Christ at one and the same time were suffering upon the Cross, and not suffering under the forms: on the Cross in one place, and without the Cross in another: dead in the Sepulchre, and alive in the Pixe: for if he had been crucified in the Pixe, they must also have laid in the same Pixe, the Cross, the Soldiers, the Spear, and the Crown, etc. Now if this Cross be not under the Host, and yet jesus Christ is there crucified, it followeth that he shall be there crucified without a Cross, and smitten without a stroke.  
33 Whether in the sixth Chapter of john, in these words, If you drink not my blood, you shall have no life, the Eucharist be spoken of. For if it be not there spoken of, how cometh it that the Doctors of the Romish Church do allege this Chapter and this verse for their realty and corporal eating? but if it be there spoken of, why do they deprive the people of life by taking away the Cup? It is to no purpose here to allege the concomitance, for he that taketh the blood in the Host drinketh not: now jesus Christ saith expressly, that if we drink not his blood, we shall not have life.  
34 Again, in as much as it is manifest impiety to oppose ourselves against God's ordinance, we demand how the Council of Constance can excuse itself: which in the 13. Session confesseth, 
Quod licet Christus post coenam instituerit & suis discipulis administraverit sub utraque specie panis & vini hoc venerabile Sacramentum, tamen hoc non obstante etc.  that jesus Christ instituted and administered the Sacrament under both kinds: and that in the Primitue Church the faithful received both kinds: and yet nevertheless complaineth, that in some parts of the world some did rashly presume that the Christian people ought to receive the Sacrament under both kinds. That is to say, that it is rashness to desire to imitate jesus Christ. And it saith, that 
* Ca●● in nonnullis mundi partibus quidam temerarie praesumant populum Christianum debere Sacramentum Eucharistiae sub utraque specie suscipere, consuetudo rationabiliter introducta habenda est pro lege pertinanter asserentes, oppositum tanquam heretici arcendi sunt & graviter puniendi, Inuocato etiam auxilio brachij secularis.  the custom to deliver it under but one kind, being by reason brought in, aught to be holden for a Law: It also declareth all such as shall contradict it to be Heretics, and grievously punishable, but by the Secular power. Do they not here confess, that the Gospel and the Primitive Church, are opposite to the Church of Rome at this day? and presume to be wiser than jesus Christ, and rank him among Heretics and men punishable?  
35 Whether the Pope's pretended power to give and to take away Kingdoms, and to dispense with Subjects for their Oath of Allegiance, be by Divine right, or whether it be but an human order or policy only.  
36 We also demand, whether the Pardons that the Pope giveth upon condition to commit some notable wickedness, be available: as when in the years 1588. and 1589. he granted seven years of Pardon to all that would join with the holy Union, and band themselves against their Prince, yet he a Catholic Roman.  
37 Wherefore the people are so forward in going to the jubilee at Rome, to purchase the great Pardons, considering that at all times they may obtain full pardon, and six or seven hundred thousand years of Indulgences to spare.  
38 If a man, needing but ten thousand years of Pardon, purchaseth an hundred thousand, what shall become of the fourscore and ten thousand that remain? for this cause there are at 
* This is to be seen in the Book of Roman Indulgences, printed at Rome, Anno. 1570. by Giulio Ac●●lto nelia Chie ● di Pietro in Vaticano la prima Dominica della quinquagesima vie Indulgentia plenaria & ottodieci milla anni & tante quarentene.  Rome some Churches, where a man may in one day purchase full pardon for all sin, and eighteen or twenty thousand years of Pardons overplus: what shall become of this surplusage and overplus of Indulgences, besides the full remission? Doth the Pope pardon the pain of future sins, and give Indulgences of provision?  
39 Above all the rest, sith the Pope vaunteth himself to have in the Treasury of the Church all the sufferings and superabundant labours of the Saints, Monks and Martyrs which he converteth into payment, for the punishment due to others, distributing them by his Indulgences; we demand: 1. Who laid up these sufferings of the Saints in the Pope's Treasury? 2. When began this distribution? 3. How shall we be assured that God will receive them in payment for us? 4. And wherefore receive other payments, considering that the death of Christ jesus is a payment sufficient? 5. Doth jesus Christ give to any man power to pay a debt already fully acquitted? 6. Hath the Pope also in the Treasury of the Church, the pains and labours of Noah, of Abraham, of jacob, etc. 7. And upon what consideration did not the high Priests under the Law distribute them to the faithful in their days? or why neither jesus Christ, nor his Apostles, neither their Disciples in all the first ages after jesus Christ never distributed any Indulgences to the dead? 9 Neither celebrated any jubilee. 10. Neither established any privileged Altars, whereupon whosoever can procure the saying of certain Masses, shall fetch one soul which so ever he will out of Purgatory. 11. Neither granted Bulls to free any souls out of purgatory? 12. Neither tied Remission of sins to a certain place, where the Pardons are laid up. 13. Neither gave out hallowed grains, or Agnus Dei, serving for the remission of sins. Is all this now done, because the Popes are more full of Inventions than the Apostles? or that God is now more liberal than heretofore?  
40 Whether the Pope hath power to give to some a higher degree of glory in heaven then to other some? If he have this power we demand where, or when God gave it him? If he have it not, why doth he attribute it to himself, 
In retributione justorum salutis aeternae pollicemur augmentum.  as Innocent the third in his Bull Ad liberandam, which is in the end of the Counsel of Lateran, where he pomiseth an augmentation or increase of glory to those that will go to the holy war: but to such as will not go in person, but send a man at their own charge, he giveth them no more but Remission of all their sins. As likewise the last Council of Lateran, in the ninth and tenth Sessions, attributeth to Leo the tenth, that he hath all power in heaven and in earth: as also doth the Book of sacred Ceremonies, lib. 1. Sect. 7. cap. 6.  
41 Whether the Pope and Church of Rome can at this day make any Articles of faith: 
Certum est non esse in manu Ecclesiae aut Papa statuere articulos fidei.  If they can, where is the authority that God hath given them? If they cannot, wherefore did Leo the tenth in the Bull Exurge Domine, joined to the last Council of Lateran, insert this among the Heresies of Luther, That he said, that the Pope and Church of Rome can make no Articles of faith?  

Sess 4 & 6.  42 Whether the second Council of Nice spoke well in saying, that Images were equivalent with the Gospel, and that we must worship them. Also that we may paint Angels, because they be corporal: that a Temple without Images is nought worth: and that of all Heresies it is the greatest to be an enemy to Images.  
43 Whether the six and seven Counsels, condemning Pope Honorius of Heresy, and the Council of Constance condemning Pope john, the 23. for denying heaven and Hell, and teaching that the souls are mortal; did believe that the Pope cannot err in faith: It skilleth not whether these Counsels were well or ill informed: only we demand whether they did believe that the Pope cannot err in faith, as they teach at this day.  
44 1. When the Pope began to wear three Crowns. 2. 

Dist. 6. Can. Satis est. In the Gloss of the Clementin. Cum inter Dominus Deus noster, etc.  
1. Book of sacred Ceremonies. Sect. 7 c. 6 Council of Lateran Sess. 1. & 3. & 9 & 10.  
As lately against the Venetian Commonwealth.   To preach no more. 3. To be called God upon earth, and the Divine Majesty. 4. And King and Prince of all the earth. 5. To dispense with oaths and vows made unto God. 6. To permit marriages within the degrees prohibited by the word of God, as of the first with the second degree. 7. Not to drink the Wine out of the Chalice, but to suck it out with a Reed. 8. To be adored. 9 To put whom he list into the rank of Saints, appointing them their feasts, etc.  
45 Whether the Pope's Excommunications, cast out against a whole estate for pecuniary matters, and civil pretensions, are of any force: and whether they that die in such estate, during their Excommunication, be for ever damned. Also what is the meaning of those words spoken to Saint Peter, kill and eat: and whether the same be also spoken to the Pope.  
46 For how much were the voices of the Cardinals bought in the election of a new Pope, in the first age after jesus Christ? Also whether a Prince that hath spent three or four hundred thousand Crowns to procure a favourable Pope, may presume that all this corruption and these mercenary suffrages, were guided by the Spirit of God: or whether a Pope thus purchased cannot err in faith?  
47 To what a rate are the taxes of absolutions and dispensations of the Chancery and Penitentiary of Rome now raised. For we have the Tax printed at Paris, by authority of the Court, in the year 1520. when all this Merchandise was far better cheap: 
Absolutio pro eo qui matrem, sororem, etc. iut commatrem carnaliter cognovit, gros 5. Sed hic tantum pro qualificatis & huiusmodi gratiae non conceduntur pauperibus.  for he that had lain with his Mother, or with his Gossip, paid for his Letters of Absolution five grosses. He that had slain his Father or Mother seven grosses: and he that had falsified the Apostolical Letters eighteen grosses. And a Priest that had cut off his own privities seventeen grosses: But now they pay all in Ducats of the Chamber. And the dispensations for the nearest degrees in marriage are not granted but to people of calling, and such as are of ability: as the same Tax doth set it down, fol. 23.  
48 Whether is it greater offence in a Priest to be married, or to commit whoredom secretly, and which of the two should we most mislike?  
49 Upon what sins doth the Priest impose greatest penance, upon the blasphemer of God, or upon him that miscalleth the Pope? upon the Adulterer or upon him that eateth flesh upon Good-Friday? And what is the reason that every Bishop may absolve sins committed against the Law of God: but trespasses committed against the Papal Sea, as hindering such as go to Rome for Pardons; or intrusion into a benefice, are matters past the Bishop's reach, and reserved to his Holiness. Hath the Pope's authority now gotten the upper hand of the Law of God?  


Sac. Cerem. lib. 1. Sect. 2. cap. 3. Dicitur ad Marmoream sedem quae Stercorata appellatur.  
And soon after, Sunt duae sedes P●rphyretice perforatae & ibi sedet Pontife●.   50 Whereof grew the Custom, practised even to this time, upon the day of the Pope's Coronation, to make him sit on a hollow Chair [called the Chair of Easement] and when ceased the custom of handling his Holiness privities upon that day?  
51 Whether the Pope did well in establishing the public Stews at Rome, whereinto the Prelates repair openly and with all liberty?  
52 Where remained the souls of the Fathers of the old Testament from Christ's Resurrection until his Ascension?  
53 And sith the Church of Rome placeth the Infant's Limb under the earth, where shall it be when the earth shall have no more being?  
54 Whether we must keep faith given to Heretics?  

Sect. de oratione p. 483.  55 Whether it be well done to say, Our Father which art in Heaven, before the Image of a Saint, as now adays they do: and the Catechism of the Tridentine Council, doth allow it.  
56 Again, in that there were divers Popes at one time, and that the strongest bare it away: how can they prove that the strongest was the most lawful? for if he were not so, than their succession must have been often interrupted: and those that followed were the Successors of usurping Popes, being chosen by Cardinals, created by the Pope that went before, who being no lawful Pope, had no just authority to create Cardinals.  
57 Sith jesus Christ speaking of the time that shall go before the judgements saith that then there shall be no Faith upon earth: we demand whether then the Church of Rome shall be pure in the Faith, and shall not err in any point, but shall yield a visible lustre.  
57 Again, sith the Pope may, whether by jurisdiction (as some do hold) or in manner of suffrage, fetch souls out of Purgatory, why doth he not fetch them all out? wherefore doth he permit Infants to linger many hundred years in a burning fire, though he be able to pull them out?  
58 Whether it be to be found in the Word of God that the Bishop may absolve some certain sins which the Priest cannot absolve: and whether there be any sins which the Pope only may absolve, and are termed Cases reserved: also when this custom began.  
59 We also demand, upon what authority the Church of Rome is founded: and how we may be assured that there is one Church in the world, and that the Church of Rome is this true Church. For the proof hereof, the Doctors of the Romish Church cannot produce any testimony out of the holy Scripture. For, in as much as they say that it is the Church that giveth authority to the Scripture, it appeareth, that this Church cannot be founded upon the Scripture, and that the Scripture cannot confer any authority unto it. The foundation and support of a house cannot be founded upon the house.  
60 Whether it standeth with the Holiness of him that termeth himself the Vicar of jesus Christ, to suffer the jews at Rome, which believe that jesus Christ was a seducer and deceiver, and there to permit them the free exercise of their Religion; and yet to condemn to the fire those that say there is no other Mediator but jesus Christ, neither any other propitiatory Sacrifice but his death.  
61 Also, sith in the Church of Rome there are many relics evidently false and ridiculous: As at Saint john Lateran in Rome, the foreskin of jesus Christ. At Court-chivernie near Bloys, the breath of joseph. At Burgos in Spain, the hair and nails of a wooden Crucifix, etc. We demand what mark they can give us, whereby to discern the true from the false, and what moved these our Masters thus to abuse the poor people.  
62 Whether we may believe the Monks which make their vaunts to do more than God commandeth: considering that God will be served with all our heart and all our strength: is there any man that can do more than that which he doth with all his strength?  
63 Again, in as much as the Pope permitteth no man to preach, without his vocation from him, either mediately or immediately: We would gladly know, whether for the reproving of the Pope's abuses, it be requisite to be authorized by the Pope himself: also whether we may hope that ever the Pope will give any man charge to reprove him.  
64 How doth this opinion of the Church of Rome, that Infidels and Heathen do work meritory deeds, which they term merits of Congruity, agree with this of Saint Paul, Rom. 24. v. 23. That all that is not of faith is sin: Be there, in the judgement of the Church of Rome, meritory sins? Can people, destitute of the Spirit of God, do any good work, considering that the Apostle Saint Paul witnesseth, that ourselves cannot so much as think a good thought: and that it is God that worketh within us both the will and the deed at his good pleasure, 2 Cor. 3. Phil. 2.13.  
FINIS.   

A NEW CHALLENGE to all Papists, in four and twenty Popish Articles, by a learned Divine now living, and ready to justify the same, if any Papist shall accept the Condition.  
1 IF any Papist can show me any approved Father or Council before Saint Augustine's days, which testifieth, that the Books of Tobith, judith, Wisdom, Ecclesiasticus; the first and second of Maccabees are Canonical Scripture, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him an approved Father or Council, before S. Augustine's days, which testifieth that they are not Canonical.  
2 If any Papish can show me any approved Father or Council within 1000 years after Christ, which testifieth, that any Latin translation is to be preferred before, or equalled with the Hebrew and the Greek, I yield to Popery: if on the contrary he will promise to become Protestant, if I can show him any approved Father or Council, within that time, which teacheth, that the Hebrew and the Greek are to be preferred before whatsoever Latin translation.  
3 If any Papist can show me any approved Father, or Council, within 1000 years after Christ, which taught; that it was unlawful to translate the Bible into the known languages of the common people, I yield to Popery: if on the contrary he will promise to become Protestant, if I can show him by approved Fathers or Counsels, that in the best ages of the Church it was thought profitable and commendable to have the Scripture so translated.  
4 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which held it unlawful for the people of God to read the Scriptures in their Mother tongue, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, that in the best ages of the Church they might lawfully have read them.  
5 If any Papist can show me any approved Father or Council, within 600. years after Christ, which teacheth; that common prayers ought to be made in a language unknown to the common people, I yield to Popery: if on the contrary, he will become Protestant, if I can show him by approved Fathers or counsels, that common prayer should be made in a known language.  
6 If any Papist can show me any approved Father or Council, within 1000 years after Christ, (except Saint Augustine only) which teacheth; that there are but three commandments in the former Table, seven in the latter, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him by Fathers or Counsels, that there are four Commandments in the former Table, and six in the latter.  
7 If any Papist can show me any approved Father or Council, within 1000 years after Christ, that it was lawful to picture God the Father, I yield to Popery: if on the contrary he will promise to become Protestant, if I can show him approved Fathers or Counsels which thought it unlawful to picture him.  
8 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which taught that Latria might be given to Images, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him an approved Father or Council, within that time, which taught that Latria should not be given to Images.  
9 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which speaking of Sacraments, named seven only, and neither more or fewer, I yield to Popery: if on the contrary, he will promise to become Protestant, if I can show him an approved Father or Council, within that time, who names no more but two, to wit, Baptism and the Lords Supper.  
10 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which teacheth that women may baptize, I yield to Popery, if on the contrary he will promise to become Protestant, if I can show him an approved Father or Council, which absolutely forbade women to baptize.  
11 If any Papist can show me any approved Father, or Council, within 1000 years after Christ, which teacheth; that it is unlawful for any, save the Minister or Priest, who consecrates, to drink of the Sacramental Cup, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him an approved Father or Council, within that time, which held it sacrilege not to drink of the Cup, having eaten before of the Bread.  
12 If any Papist can show me any approved Father, or Council, within 1000 years after Christ, which forbade Communicants to receive with their hands the Sacrament of the Lords Supper, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, that within that time, it was usually delivered into their hands.  
13 If any Papist can show me any approved Father or Council, within 600. years after Christ, which called the Sacrament, their Lord and their God, I yield to Popery: If on the contrary, he will promise to become Protestant, if I can show him an approved Father or Council, which speaking hereof, calls it panem Domini, not panem Dominum, the bread of the Lord, not, Bread, his Lord.  
14 If any Papist can show me any approved Father or Council, within 600. years after Christ, which held it lawful for a Christian at Communion time to stand by, and look on, though he partaked not thereof, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, within that time, that slanders by were required to depart, or else, to draw near and communicate.  
15 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which taught, that a man may dine of a fasting day, I yield to popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers Counsels, that the constant practice of the Church was, to fast till night.  
16 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which taught, that a Minister, or Priest (as they call him) sins more grievously if he marry, then if he play the fornicator abroad, or if he keep a whore at home, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of an approved Father, or Council within that time, that it was held much worse for a Minister or Priest, to play the whoremaster, then to marry.  
17 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which was of opinion, that a man who had vowed chastity, was not guilty of breaking his vow by whoring, but only by marrying, I yield to popery. If on the contrary he will promise to become Protestant, if I can show him out of an approved Father or Council, that by whoring, Votaries were guilty of breaking their vow of chastity, as well as if they married.  
18 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which taught that a notorious offender might be absolved from his fault before some penance was enjoined and performed by him, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, within that time, that before absolution they always enjoined some penance, and ordinarily saw it performed.  
19 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which held it unseemly for men and women to sing Psalms together in their public assemblies, I yield to popery: If on the contrary he will promise to become Protestant, if I can show him an approved Father or Council, within that compass of time, which approved of such singing.  
20 If any Papist can show me any approved Father or Council, within 100 years after Christ, which ●aught, that men might vow to go on pilgrimage, especially to jerusalem, without their wives consent, and go according to their vow, I yield to Popery: If on the contrary, he will promise to become Protestant if I can show him, that such vows are flat contrary to the Scripture.  
21 If any Papist can show me any approved Father or Council, within 500 years after Christ, which writeth, that the Pope by his command called all, or any of the first four general Counsels, I yield to Popery: If on the contrary, he will promise to turn Protestant, if I can show him out of approved Fathers or Counsels, within that time, that the Emperors called all those four, by virtue of their authority.  
22 If any Papist can show me any approved Father or Council, within 500 years after Christ, which writes, that the Bishop of Rome was precedent in all those four general Counsels, either in his own person, or by his deputies, I yield to Popery: If on the contrary, he will promise to become Protestant, if I can show him out of approved Fathers or Counsels within that time, that other Bishops sat as precedents, in some of those four, and in other general Counsels following, and that in their own right.  
23 If any Papist can show me out of any approved Father or Council, within 600. years after Christ, that the Pope was not subject unto the Emperor, I yield to Popery: If on the contrary he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, within that time, that the Pope was subject unto the Emperor, and that the Christians acknowledged none but God himself to be above the Emperor.  
24 If any Papist can show me any approved Father or Council, within 1000 years after Christ, which appropriated the name Pope to the Bishop of Rome only, I yield to Popery: If on the contrary, he will promise to become Protestant, if I can show him out of approved Fathers or Counsels, that all Bishops generally, and some Elders in ancient time, were called Popes.  
FINIS.